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Gregson argues that acts of discard reveal how social order and social life is organized. Through our everyday actions of littering or cleaning, she shows that discard is both material and moral. It shapes boundaries between order and disorder while exposing how societies assign "dirty work" to marginalized groups.

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The human hand connects ones ability to create and discard. Letting go isn't just a physical action, but an orderly, moral, and spatial practice that maintains the boundaries of social life while exposing how waste work mirrors social hierarchies.

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Sub-Claim 1: The Hand Links Creation and Discard

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Sub-Claim 1: The Hand Links Creation and Discard

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Gregson explains that the hand is central to creation and discard. It can build, make, and care for things. However, it can also release, throw, and let go. These opposing actions show that the same tool can shape human culture and technology but also reject the same things, thus linking production and disposal.

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Sub-Claim 2: Everyday Discard Shows Cultural Rules About Purity

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Sub-Claim 2: Everyday Discard Shows Cultural Rules About Purity

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Everyday discard reflects cultural rules about purity. Items that are seen as contaminated or risky, like used tissues, are handled carefully to maintain cleanliness. On the other hand, less "dirty" items can be discarded and salvaged without any concern. These practices show how discard enforces societal ideas of what is clean and acceptable.

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Sub-Claim 3: Discard Defines Spatial Order, Not Just Moral Order

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Sub-Claim 3: Discard Defines Spatial Order, Not Just Moral Order

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Discard shapes spatial order as well as moral order. Litter and waste isn't just wrong to leave out. This is because they occupy a space and must be returned to the space it belongs to, that being its designated bin or location. How these items are placed or removed enforces a systematic order and organizes our environment.

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"Those capacities give humans immense advantages over other species – they allowed for the making and manipulation of early stone-age tools. They were also critical to the later development of writing, through the capacity to hold and manipulate a stylus, quill and then pen." (Gregson 33).

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Evidence #2: Caring and Creative Professions

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Evidence #2: Caring and Creative Professions

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Gregson notes that in healthcare, social care, and music, the hand has a capacity to touch, manipulate, and offer skill or empathy. In doing so, it demonstrates its capacities to our society (Gregson 34).

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"At the most elemental level of bodily capacities, the relaxation reflex, along with the capacity of the hand/arm combination to throw things away from us, to make them distant from us, underpins the act of discarding by humans." (Gregson, 34)

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Evidence #1: Personal Hankie Experience 

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Evidence #1: Personal Hankie Experience 

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Gregson describes picking up a discarded paper tissue: "I gather a few more hankies from my pocket, bend down and wrap them round the discarded one and carry them home, at arm’s length, to chuck them straight in the household grey bin, reserved for anything that can’t be recycled, before proceeding to wash my hands thoroughly." (Gregson 34). This illustrates how discard is shaped by pollution, taboos, and hygiene norms.

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A family acquaintance told Gregson that they collect discarded rubber bands by the post delivery system. These items are salvaged for their utility, showing that discard can also be meaningful, not risky (Gregson 34).

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"Nonetheless, litter has to be put back in its rightful place for systemic order to resume. It can’t stay as matter out of place because otherwise it would act as a disruptive force. Litter, then, commands attention; it demands action." (Gregson 35).

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Litter must be returned to its "rightful place" for systemic order to continue. Gregson explains that if a discarded items stays out of place, they can act as a disruptive force, showing that discard is central to maintaining structure in our environment. (Gregson 35).

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Large amounts of resources are invested into keeping our streets cleaned, parks maintained, and making sure that litter is picked up. This illustrates how society actively enforces spatial order through discard. This also shows how discard management doesn't only organize moral and social norms, but the environment itself, emphasizing the link between human action, waste, and structured spaces. (Gregson 36).

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Programs like Keep America Beautiful shift their focus from production of single use items to individuals responsibilities to return litter into its designated space. Gregson notes that these campaigns help maintain the already existing spatial order. (Gregson 36).

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Creation: Making something new.

Discard/Rejection: Throwing something away.

Social order: Rules for how people live together.

Social life: Daily interactions with others.

Material and moral: Physical things vs. ideas of right and wrong.

Marginalized: People pushed to the edges of society.

Orderly, Moral, and Spatial: Keeping things neat, right, and in place.

Social Hierarchies: Ranking people by power or status.

Production and Disposal: Making things and getting rid of them.

Pollution, taboos, and hygiene norms: Rules about cleanliness and what’s forbidden.

Utility: How useful something is.

Contaminated: Dirty or unsafe.

Cultural rules about purity: Ideas about what is clean or proper.

Spatial order: How things are arranged in space.

Systematic order: Organized in a clear, logical way.

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Gregson concludes that discard is a social and material process that's tied with our daily lives. It reflects how societies maintain order, express cultural values, and deal with our excess. Instead of trying to eliminate discard, she argues we should understand it as a regular part of social life that exposes our moral, spatial, and even economic priorities.

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The analysis of discard shows that waste is inseparable from how societies organize themselves. Efforts to manage and reduce waste often ignore the things that create it. Recognizing discard as a normal and patterned part of social life, not just as a problem to eliminate, would force us to reconsider sustainability and cleanliness. It also exposes how our moral and spatial boundaries around waste influence inequality, since certain groups are responsible for others' discarded materials.